Egyptian-Hebrew stream·Jabirian Corpus·Book of Stones according to Balīnās (Apollonius), Part 1·Book of Stones according to Balīnās (Apollonius), Part 1

p. 127 (leaf n132)

In the Book of Tasrif it is: one in the First, three in the Second, five in the Third, and eight in the Fourth.

٣Balinas said: What I see regarding the weight by the mithqal-weight is from the lowest in the ʿushayr, and it is three-quarters of a habba — meaning that the amount of the fifth is the amount of the ʿushayr. Then he necessarily posited that the single fourth is a dirham, that the third is sixty dirhams, that the second is three thousand six hundred dirhams, that the daqiqa is the product of three thousand six hundred by sixty, thus being two hundred thousand sixteen thousand dirhams, and that the daraja is the product of two hundred thousand sixteen thousand by sixty, thus being twelve thousand thousand nine hundred sixty thousand dirhams, and that the martaba is the product of twelve thousand thousand nine hundred sixty thousand by sixty, thus the first martaba of whichever of the Elements is seven hundred seventy-seven thousand thousand six hundred thousand dirhams.
So the second martaba would be two thousand thousand thousand three hundred thirty-two thousand thousand eight hundred thousand dirhams, the daraja of the second martaba would be thirty-eight thousand thousand eight hundred eighty thousand dirhams, the daqiqa of the second martaba would be six hundred thousand forty-eight thousand dirhams, the second of the second martaba would be ten thousand eight hundred dirhams, the third of the second martaba would be one hundred eighty, the fourth of the second martaba would be three dirhams, and the fifth of the martaba

p. 128 (leaf n133)

The second: two grains and a quarter of a grain, and it will be thirteen. This — may God preserve you — is a manifest and clear matter, and we shall make the discourse

٣concerning it plain after completing the calculation therein, so that whoever reads this book may be relieved
of the toil of deriving it from the preceding books, and nothing remains for him except the mizaj. We have already made this clear in the Book of Tasrif and in the third part of this book.

٦We indicate therein how the mixtures of these weights are effected, and in God we seek aid and on Him we rely.
And we say: the fifth from the third rank according to this doctrine [is] > fifteen < or a quarter grain or fifteen, and the fourth from this rank [is] five dirhams,

٩and the third from it [is] three hundred dirhams, and the second [is] eighteen thousand dirhams, and the daqiqa [is] one thousand
thousand and eighty thousand dirhams, and the daraja from it [is] four and sixty thousand thousand and eight hundred thousand dirhams, and the third rank is according to this analogy, since the two aslan do not differ

١٢therein — I mean in seventeen — [being] three thousand thousand thousand and eight hundred and eighty-eight
thousand thousand dirhams. And likewise the fifth from the fourth rank [is] eighteen eighteens or six habbat,

١٥and the fourth from it [is] eight dirhams, and the third [is] four hundred and eighty dirhams, and the second
[two]ty-eight thousand and eight hundred dirhams, and the daqiqa from the fourth rank [is] one thousand

p. 129 (leaf n134)

One thousand seven hundred and twenty-eight thousand dirhams, and the degree thereof is one hundred thousand dirhams; and the third rank is three thousand thousand and six hundred thousand and eighty thousand dirhams; and the fourth rank is six thousand thousand thousand and two hundred and twenty thousand thousand and eight hundred thousand dirhams. It has become clear from the discourse of Balinas — may God preserve you — what has become clear; so let us now extract what is needed from these Balances according to his view concerning all things. Balinas asserted that the animal has a Balance, the plant has a Balance, and the Stone has a Balance in the First Being which God, mighty and majestic, created; and that the animal has a Balance other than the first — likewise the plant, likewise the Stone — and that this second one is for us; so know that. He also asserted that the Great Elixir in particular has a separate Balance and mentioned no Balance other than it, because he stated that this necessarily entails that it exists. He mentioned that the talismans likewise have differing Balances according to the measure of their creation. Then he set forth each one of these Balances in a summary discourse which we shall explain in these four books with full investigation, just as we promised in another book, and we shall establish therein our purpose concerning the Balances which we ourselves have come to know. It is necessary that you know that whoever has not read our books on the Balances before this book will derive no benefit from anything in these four books, because they are connected one to another. We are now proceeding in the explanation as we promised you, if God most high wills.

p. 130 (leaf n135)

Know — may God keep you in health — that when it was mentioned that each one of these things we enumerated has a Balance, and that amount was mentioned in the quantity we had already stated, he also set it forth in letters as we taught you in the Book of the Result. Then he said: When two letters of one shape follow each other, the first is reckoned according to its kind and its amount from its rank, and the second of them is referred to the small amount that lies outside the calculation of the sum, as when we say ا or ب ب — and by God the Almighty I have already taught you this in the Book of the Arena of the Intellect. Then he said: Let us seek the Arabic tongue in particular, for it is clear that the other tongues are not fitting for the operator of the Balances to take account of them. Then he said: As for the Balance of the First Animal — it is according to what I have myself set forth in the Book of Grammatical Expression and nowhere else, and I have no need to repeat it here; and likewise the Plants, and the Stone is the same as them. We have finished with it, and there is in it no ambiguity and no doubt, and we do not mix it up for you and then refute it with other speech in any of the books as I always do, deliberately, for the sake of bewildering and confounding, save for him whom God Most High loves and provides for. As for the Balance of the Second Animal and the Plants and the Stone, it is according to what is in the beginning of this Book of the Ten in the fifth [rank] and it is the smallest of them up to the fourth rank, which is one hundred thousand thousand thousand and two hundred and twenty thousand thousand and eight hundred thousand. It is hard, O wretched one, when you will derive these weights; so it is fitting that you know that God

p. 131 (leaf n136)

Exalted has made easy for you your deliverance and your salvation from + tahwiya and your attainment from tahwir + of my books by clarifying the truth to you therein now, if God Exalted wills. Then he said: It is not fitting that one should not * derive in the fifth Balance nor ٣ project — for this is an error; rather reckon according to verification and sound estimation until there emerges what is in the thing entirely of its Natures and its essence and its Soul, then work with it toward what you intend, if God Exalted wills. ٦ Then he said: As for the Balance of the Elixir — I had already informed you in the Book of the Result and the Field of certain letters that are sealed, and we shall explain them in these books if God Exalted wills. As for the Balances of talismans and the Balances of the supernal and the ٩ natural and the philosophical, we mention in this our book nothing but the Stone alone; and in the second part of these books we show the forms of the Stones and the extraction of their Natures by means of letters and weights, and we shall mention a fair portion of the mixtures ١٢ whereby the remainder may be inferred, if God Exalted wills. The reason for which we have set forth the form of these Stones in these books and singled them out from the rest of the books is that Balinas says — and it is the truth — : “Verily in ١٥ the letters occurring upon medicaments and other things of the three genera there is that which indicates

p. 132 (leaf n137)

its interior nor does it indicate what is in its exterior, and sometimes the opposite, such that it indicates what is in the exterior and does not indicate the interior, and sometimes both are found in it, and sometimes it indicates what is in it together with an addition that needs to be cast away and thrown, just as the deficient needs completion and increase; thereby that which is the proof itself is made necessary. Then he holds that the name dhahab likewise in reality according to the Balance indicates two Natures—rather the correct judgment is that the name dhahab should be according to what necessitates all its Natures; we shall mention that in the second part and the additions and omissions of the rest of the Stones except the lesser part, and what has not reached us nor have we seen it, for that we have ample excuse. The proper course, whenever something like that comes to you, is that you yourself derive its name as we shall show you in the example, if God Most High wills. Then he returned and said: I only said that everything should be named according to the reality of its Balance in the Work, not in discussion. You ought—may God preserve you—to know that he who derives a language in the world is a great man; and this which is mentioned is the derivation of another language which all people do not know, because it is not customary to pronounce a name from among the names according to the verification of its matter except rarely after rarity. You ought to know that the derivation of the Natures upon the letters, as we have shown you in the Book of the Elite, is only to indicate to you at the beginning the Nature of a thing, not its verification, and likewise

p. 133 (leaf n138)

What We have taught thee in the Book of the Product is only that the Product is better in derivation than the Pure, and that is because the Pure is like the scent of things while the Product is like the essence of the thing: when it departs, the eye departs. It is known from this discourse that bringing forth the Nature of the thing in ٣ the manifest is of no benefit, otherwise We would already have cast it upon thee. But it behoves thee — may God preserve thee — to weigh every thing thou desirest to weigh and to guard it from every thing in its inward and its outward. As for the modes of dropping, thou needest now what is in the Book of the Dispensation ٦ and others of those books, for it is necessarily required that there be dropped from every thing whose weight is needed what has exceeded its constitution and what has entered because of accidents without increase. It is known that gold is a principle since it is free of that, and the spelling of silver ٩ has become understood since the water entered only for the feminine and has no mention. Then after thy dropping thou addest to it what is in it according to the need for it. Know, my brother, that whenever one letter like alif or ba or whatever it may be is obtained for thee, the whole comes out for thee ١٢ upon seventeen. An example of that is that thou needest to weigh quicksilver and thou findest the zaʾ of the Bi rusa in the degree; had no other letter remained for thee in it thou wouldst not have cared, and that is because it is necessary that thou know that the zaʾ, as We have said, is a degree of dryness, so thou addest to it from ١٥ the degree according to what thou desirest until it becomes ordered; then the orders are joined until what thou desirest is reached by them and thou addest from the letters according to that, then order upon these

p. 134 (leaf n139)

The Yusian ranks remain with the three Natures, except that you must separate what the dust produced for you from what the five produced for you, so that you seek the like of what the five produced ٣ in addition to the form, so that the two shapes become for you one shape. Already — and truly, my master — [already] I have clarified for you that of which you were in no need of any addition thirdly, except that I am not satisfied with that without your composing in one day a thousand animals ٦ and a thousand things from plants and a thousand stones, and God is the guide for us and for you by His mercy; truly He is generous, noble. And it is necessary, my brother, that you know that of the additions some occur [some] at the beginning ٩ of the word and some occur at the end of the word and some occur in its middle. And it is necessary that you know that of the additions some are indicated by the desinential inflection, so it is necessary that they be cast aside and not taken into account, like Zaydun and Zaydan and Zaydin in the nominative, accusative ١٢ and genitive or the oblique, and like al-Zaydan and al-Zaydun in the dual and plural. So this, my brother, do not turn to it, but refer it to its singular like Zayd from al-Zaydin and ʿAmr from al-ʿAmrin and what is similar to it. And it is necessary that you know that of the additions, that which when it is at ١٥ the beginning of the word is additional, but when it comes to be in its middle and its end becomes radical. And the opposite of that, like when the letter is at its end additional, but when it comes to be in its middle and its beginning becomes radical, more enriching than the word itself. And likewise it may happen ١٨ in the middle to be radical, but when it comes to be at its beginning or its end it is permissible that it be additional.

p. 135 (leaf n140)

And sometimes it is a root. And it is necessary that you know concerning the augmentative letters that they are ten, which are: the hamza, the lam, the ya, the waw, the mim, the ta, the nun, the sin, the alif, and the ha. And since these letters differ in their positions and their places in speech, we were compelled thereby to set up the examples upon which they are inflected. So we say—and in God (mighty and majestic) is the reliance—: The roots of speech are three patterns, which are triliteral, quadriliteral, and quinqueliteral. As for the triliteral, it is divided into twelve patterns, of which [٨] ten are in use, and one has not been named according to its pattern of the letters except one, and one is neglected which has never occurred according to its pattern and will not be. As for the examples, like faʿala on the pattern fahid, and like faʿila like jaʿala, and like faʿula like dhiʾb, and like fuʿila like ʿunuq, and like faʿala like rasan, and like fuʿila like ibil, and like faʿala like surad, and like faʿila like qamaʿa, and like faʿala like kabid, and like faʿila like sabuʿ—these ten are repeated in the triliteral. As for the pattern which has come singly, it is like faʿil; they say for a creeping thing of the insects dhiʾl. So the pattern from which nothing can be is faʿul. As for the quadriliteral, it has five patterns, which are faʿlal like ʿaqrab, and like faʿlal like burthun, and like faʿlil like zabraj, and like faʿlal like hajraʿ, and like faʿlal like qimtar. As for the quinqueliteral, it is on four

p. 136 (leaf n141)

Examples occur on the pattern of safarjal, and on the pattern of jahshtirsh, and on the pattern of > such as .... and on the pattern of < such as jardakhl. There are no others besides these except the zawaʾid ٣. As for distinguishing the zawaʾid so that everything is returned to its proper place, the zawaʾid are among the ten that we have mentioned before. As for mim and lam, they are peculiar to the noun, and lam is accompanied by alif and they serve for definition in the mubtadaʾ, the ʿalam, the adwaʾ and what resembles it ٦. And everything that is among the nouns capable of indicating genus, and lam is added between alif and kaf to indicate the thing referred to > from < the absent thing, and it is more fitting with hamza ٩. And lam is also added in alladhi between the second lam and dhal so that the fatha occurs by it and it becomes a separator between the sukun of lam and the kasra of dhal. As for mim, it is added in mukarram and mustadrib and what is similar to that, and it has no portion in the verb except in ١٢ a rare thing, and that is their saying mukhtaraq. As for hamza, waw, yaʾ, taʾ, nun, sin, alif and haʾ, hamza is added in akhdh and afdal > and they are < nouns > and < in ahsan and akram and they are verbs. We only show you that — and it is not ١٥ our intention to teach you grammar — because > among < the ahjar, the maʿqar and the animals > what receives its name like the noun < and what receives its name like the name of the verb, so we show you the letters that are added in verbs and added in nouns, or added in nouns ١٨ > and < primitive in verbs, or primitive in nouns and added in verbs.

p. 137 (leaf n142)

And the yaʾ is added in yaʿmalu and it is a noun and in yadribu and it is a verb. And the waw is added in jawharun and it is a noun and in hawqala and it is a verb. And the taʾ is added in tandubu and it is a noun in tadribu and it is a verb. And the nun is added in narjisun and it is a noun and in nadribu ٣ and it is a verb. And the sin is added in mustadribun and it is a noun and in istadraba and it is a verb. And the alif is added in mudaribun and it is a noun and in daraba and it is a verb. And the haʾ is added in taʾimatun and it is a noun for the feminine, so one says qaʾimatun, and in irzimatum and it is for the pause. ٦ So know that and judge concerning everything that comes to you of it. And let us proceed to your instruction [and] what we have advanced, that you may know the difference between our speech and the speech of Balinas. And know — may God preserve you — that we hold, concerning the Balances and the letters, an opinion other than the opinion of Balinas, and we have no opponent save him alone; for this science, not all of the philosophers, nor most of them, discourse upon it, but only a few of them discourse upon it. As for our opinion — which is the one ١٢ I mentioned to you in the Book of Tasrif and the Book of al-Hasil and in this Book, concerning the rejection of the supernumerary letters — it is in agreement with us. And we hold that we need only the degree and the step; and if we examine minutely, then the minute degree; otherwise it is not needed. But Balinas does not hold that and he faults his companions and says: the thing must have everything in it extracted, if the subject of this science is upon the Natures — and it is, by God, good, ١٥ yet it is toil and labour. So whoever follows it, we have already taught him its Balance, and he needs to extract the fifth and what is above it to the degree and secure it and add some of it to some until ١٨

p. 138 (leaf n143)

He has brought out in it what has been defined and described in the Balances. Whoever loves our path, it is easier and more deficient for him because it is close to verification and upon this verification itself. As for the additions which we mentioned from Balinas and the omissions, it suffices from spelling it out as a right which must be done. We have already fully given you instruction concerning it, and we shall come in the second part of this book with what is sufficient and more than sufficient of its form and its explanation and its additions and its omissions and its completion up to seventeen by the letters and we wrote it with the weight ٦ and the distinction between the original in it and the additions upon it, if God the Exalted wills. As for the Balance of the lofties and the formations for them and the description of that and the generations of the earthly ones for the three kinds and their wonders, we mention them in the sisters of these books ٩ in like the Book of Gathering and the Book of the Virtuous and the Explanation of the Ultimate and the Explanation of the Sun and the Moon and the Book of the Sun and the Moon and the Ultimate. Would that I knew how an operation is completed for one who has not read the Book of Definitions from our books; so when he has read it, O my brother, do not make your reading of it like the reading of the rest of the books, rather it is necessary that your reading of the books be once in the month, but the Definitions it is necessary that one look into it every hour, and indeed ١٢ the giving of the definition is the greatest thing in the chapter ١٥ So when we say: the projection, its definition is that it is a numerical composition, then that composition only occurs by motion and rest, and the moving and the resting when they meet in speech or ١٨ projection, the most that occurs of motions is four successive ones like the saying of the masters of

p. 139 (leaf n144)

Prosody is thus tripled, and most often two quiescents come together as in their saying faʿilan, with the alif and nun both quiescent; were it not for the softness in the alif that would not be possible, and it is not permitted save in the three soft letters, which are waw, yaʾ and alif, ٣ and know this. Now since numerical composition occurs only through the quiescent and the moving in pronunciation and hearing, the sum of the parts of numerical composition is eight: two of them are quintuple and six are septuple. As for the two quintuples, they are their saying faʿulun ٦ and faʿilun, and as for the six septuples: mafaʿilun and their saying faʿilatun and mustafʿilun and mutafaʿilatun and mafʿulatun. Then there are generated from these the parts of addition and diminution until they nearly reach what has no end. Now their saying in the definition of rhythm ٩ that it is a numerical composition produced all of this, and it requires something else, such as that the rhythm be odd in number or even, and the even and the odd are either even-even or even-odd ١٢ or odd-odd or odd-even. The odd number is like the one and its sisters, the even like the two and its sisters, even-even like the eight, for it is even of the six and the four and the two, while even-odd is like six from nine and [from] ١٥ its sisters such as four from five and what follows this course, while odd of the one is from the three and from the five and the seven and the nine and what follows their course, and odd-even is the reverse of even-odd, that is, the even is eight and the odd is seven ١٨

p. 140 (leaf n145)

And five and three and one and what runs their course among the numbers [59]. And there are generated from all of that four modes in music that are the result of this entire discourse, namely the statement concerning it that it is the heavy first and the second of the heavy and the ramal and the mixed. Then they generated from each one of these a light, so that they became eight, namely light heavy first and light heavy second and light ramal and light mixed. Then a ratio was assigned to each one of these in the fingers, and the difference of these in the fingers was like the difference of those in the throat and the tongue and the lips, since from these modes there occurs in the fingers a quiescent and a moving just as occurred for us in the letters a quiescent and a moving. So they said: the absolute heavy first and the heavy first of the bound and the heavy first with the middle finger and the heavy first of the carried; this carried was named the confined, and sometimes they distinguished between the two of them by a slight perforation, so that they became eight in four making thirty-two modes. Thus their statement produced: a numerical composition possessing number of this entire number. And if you return to your division and your thought, then what they defined of that does not exceed it and not a single distinction issues from it. And were it not that the definitions thus give the remaining descriptions of the thing, they would not have defined nor would they have made definitions either. [And] like their statement: what is the definition of definition, and their answer when they said: it is the giving of the definitions of all the descriptions that are in it. And like their statement: what is the definition of alchemy, and they said: the manifestation of what is not in what is.

p. 141 (leaf n146)

Consider — may God preserve you — how excellent this is, since they hold no non-being and no being is held by them — may God preserve you — except existence, and likewise alchemy is nothing but the giving to bodies of tinctures they did not possess; so know this, if God Most High wills. And like their saying: What is the limit of love? ٣ They said: The occupation of an empty heart. So consider how excellent this is and how complete; and let the consideration of this definition be especially with the eye of pure Intellect, not with the belief of desire, for men can scarcely agree upon anything with a single definition, and this is the best of its definitions ٦ and peace. We have mentioned that only to urge you to the continuance of looking into the Book of Definitions so that you may arrive thereby at what you love, if God Most High wills. I have indeed, by God, made clear and explained and revealed and have not symbolized anything; so it is for you — may God preserve you — to continue the investigation ٩ of it and the research and the probing into it until its truth comes forth to you upon the level, if God Most High wills. As for the Balances of things that have been mixed, for example that glass ١٢ and quicksilver be mixed in a certain weight that none knows save you, and you give it to the master of the Balance, then the power of the knower in the Balance is that it be known to him how much glass is in it and how much quicksilver is in it, and likewise silver and gold, and copper and silver, or three bodies ١٥ or four or ten or a thousand, if it be possible that that should be. For we say: this belongs to what is illusory as to the approximation of the Balance, and it is exceedingly fine; and if I were to say that it is like the proof of the soundness of this science — I mean the science of the Balances — I should be speaking truly; rather the statement ١٨

p. 142 (leaf n147)

Likewise. And that is when you wish to know it and you yourself become the master of the Balance so that you may compound for yourself the bodies and other things and say what is in that compound of every Stone of the measure. Then upon the name of God Most High employ a Balance according to the form of the figures, and let it have three rings projecting upward, and work with these two pans after the manner of Balances, that is, by fastening the cords to them and whatever is needed for it. Let the central iron bar in which the tongue is fixed be at the utmost point of equilibrium so that the tongue does not incline in it at all before the cords are attached to it toward any of the directions; and let the weight of the two pans be one and their capacity one [360] and the measure of what fills them one. When you have finished that according to this condition, little remains for you. Then fasten the Balance as all Balances are fastened. Then take a vessel in which the depth downward is about a span or less or more, as you wish. Then fill it with water that has been clarified for days from its turbidity and measure what is in it just as the bankanat are clarified. Then proceed to a bar of red gold, pure, clean, excellent, its weight being one dirham, and a bar of white silver, pure, unalloyed, its weight being one dirham, and let the measure of the two bars be one. Then place the gold in one of the two pans and the silver in

p. 143 (leaf n148)

the other; then immerse the two pans in that water which we have described until they sink in the water and become filled with the water; then cast the Balance, and you will find the pan containing the gold outweighing the pan containing the silver — this because of the small bulk of the gold ٣ and the expansion of the silver; and this occurs only from the dryness which is in it. So know the excess which is between them by the weight, and act so that there is always one and a half between them. So in your mixing of that mithqal of good gold with one qirat of silver, or danaqs or more ٦ or less [it falls short] of the number of habbas corresponding to the qirats, since they are twelve per qirat [habba]; so know that. For it — by my lord’s truth — is the mothers of the philosophers’ science; and likewise is measured every two substances, and three, and four, and five ٩ and whatever you wish of multitude or paucity — as when you know the ratio which is between gold and copper, silver and copper, gold and copper and lead, silver and lead and copper, and likewise when one knows ١٢ what is between gold and silver and the mixed coppers, or silver and copper and lead; and likewise if you wish one by one, or if you wish two by two, or three by three, or however you please. Then <...> whoever mixes for you what substances you desire ١٥

p. 144 (leaf n149)

nor do you know what it is; then weigh it with this Balance and obtain what comes out for you from its weights, one by one, then say concerning it "such and such," so that you may know that. I have already mentioned this in the Hundred and Twelve Books and I have found it here also treated exhaustively. And I, God willing, shall teach you of the Balances in these books what you will have no need of anything else besides. And God is the one who grants us and you success on the path of right guidance. It is necessary that you know that everything in the world of artifacts was intended only by the masters of the Balance; otherwise, why do you not see some people seeking the limit by which things are found? Rather, all of them revolve around the limit, because it is the greatest foundation. Their souls only seek what they had already known of the Balance, since everything is under the Balance. So blessed be God, the best of creators. It is necessary that you know that the followers of Balinas among the Muslims say: God, be He exalted, has spoken of what we have said concerning precision in the Balances in His word, exalted be He: "God is not ashamed to strike a similitude even of a gnat or what is above it." That is, the Balance needs to be precisely determined even if it reaches the measure of the fly in subtlety; so know that and understand it well. We say now: if the degree is only in such numbers as these, how can this measure be in a single remedy when we find its like in a grain of another remedy?

p. 145 (leaf n150)

It is necessary — may God grant success — that you know that + the heat, which is the sum of what we have already mentioned of the numbers, and the degree may occur in the sum of ten thousand ratl as one ordered degree from one of the four Natures. And now we shall show you that in ٣ the figures which we mention in the second and fourth part of this our book. And we say now concerning the projection of the excesses [260] with a statement which it is necessary [to make] about all that has preceded, so that you may know the reality of that, how it is. ٦ We had already said to you in another book — if you have read anything from our books — that if the two letters are repeated one of them drops, and that the degree, if it occurs in a medicament among the medicaments and it is first or second or third or fourth, there is not in that ٩ medicament other than that degree: if it is first then first, and if it is second then second, and if it is third then third, and if it is fourth then fourth. And that you may know that, we have given examples to you in the medicaments so that you may see it with your own eyes. And that is not permissible in what is below the degree, I mean the minutes and the seconds and the thirds and the fourths and the fifths. So it is clear and evident that our statement “hu fariqun” is among the most balanced of the weights and the letters.

p. 146 (leaf n151)

And that is because there is in it no letter indicating a repeated degree, nor in it any superfluous matter requiring its projection, so that it is as if it were sound; and its defect now is only its completion by that which it requires of the Natures. And like our saying sadhurwan and like our saying asarun, for these two remedies are defective and they are also different—I mean asarut and sadhurwan—and that is because it is repeated in the degrees, and the first alif in asarun is dropped while the second alif is fixed, and the first alif in sadhurwan is fixed while the second alif in it is superfluous and must be dropped. This and its like, of which we shall acquaint you with things here—I mean in this book—ought to be preserved from them and led to that by which it is, so that what it was composed from may be sound. And like our saying ushnah, for the water in it is superfluous because it is for the feminine, and the like of this and its similars ought to be preserved from it. And one ought to operate with everything we have enjoined upon you here, and God—the object is easy; may God facilitate for us and for you our desires, for He is generous, noble. And now we speak of the remedies according to what is in them of that whose matter is easy, if God the exalted wills. One ought to know that al-ithmid is sound; whatever enters it of the alif and lam of definition requires its completion, and likewise al-abhal from the plants. As for al-aqaqiya, we drop the second and final alif and we relate these alifs from the letters of the abjad reckoning, and this remedy is from the category of the herbs because it is a juice, and as for

p. 147 (leaf n152)

The two qafs, for they are below the rank, so it is necessary that it be weighed as though it were ا و ى and letters be added to it according to what is lacking from seventeen. So if one desiring should wish to make that with letters, he intends the addition and places upon every measure of them a letter ٣ belonging to it, and peace; and it is clearer than what requires an example. As for copper and orpiment, they are safe when the alif and lam of definition fall from them, and likewise sal-ammoniac. As for marcasite, that which falls from it is the alif ٦ and lam of definition and the first baʾ and the second alif, so it should be known; and it is as though it becomes ambaris, and it is complete if it lacks or it lacks if it increases. As for anjara, it follows the course of ushnah and it is the falling of the alif and lam of definition and the haʾ of femininity ٩, God willing, and likewise infaha. As for isqal, the alif and lam of definition and the first alif and the final mustarak fall from it. And afastin is the reverse of that and it follows the course of the sound which has no defect in it, ١٢ and likewise astukhudus and ashq and what follows their course such as gold and sulphur. As for silver, it follows the course of ushnah. As for tutty, it is free from addition other than the alif and lam of definition, and likewise tin and iron and lead ١٥.

p. 148 (leaf n153)

And all such are free of letters of addition. As for balsam and its seed and its branches, whether few or many, they follow the correct course [261] by dropping the alif and the lam of definition; and likewise bdellium and borax and coral and the rest and likewise henbane. As for the sweet basil ٣ it is by dropping the second baʾ and retaining the first. And the myrobalan is among the things free of additions, and likewise the castoreum and the jabanak. As for the permissible mithl it is spelled thus, and likewise juzbu, and juz qatt is not spelled so that each one reverts to its own single nature, and this is an error. And likewise the vomit-jawz, and likewise the vomit-dust ٦ and the four-ways dust by dropping the alif from arbaʿ and retaining what remains of the letters. As for gentian it is by dropping the final alif, and this addition ٩ is only something that entered for ease because it is among the additions that appear as if they were roots, and that is because its root is jantiyan, so know this and analogize to it whatever comes to you, if God most high wills. And likewise galbanum. As for isfidaj it is by dropping the final alif ١٢. As for the frozen one it follows the lichen. And as for the jibsin it is by dropping the alif and the lam of definition, and likewise the carnelian and the crystal. As for the dar shishaʿan it is by dropping ١٥ the first alif and retaining the final one, and the plane-tree is sound and it is of the plants, and likewise the brain and the liver and the heart and the matam follow the spelling of ʿazm because the root

p. 149 (leaf n154)

in it according to the singular not according to the plural. And al-rutha is from the sound (salim), and likewise the viscum and the blood of the two brothers and the hyacinth and the emerald and the malachite and the bezoar, all that is from the sound; and likewise the flesh and the veins and the shoots and the oleander and the dand and what runs its course, ٣ and likewise the durdi after the name to which it is durdi is added to it, like vinegar and wine and oil and what has durdi. As for the myrobalan it is correct and it is not proper that their saying “yellow” and “black” be added to it. As for the Kabuli it is not, but the Kabuli in the Balance (mizan) is only related to the yellow. And the myrobalan is from the sound, and likewise the hawqastidas and it is from the plants. And likewise the sweet flag and the ginger and the cinnamon and the galingale and the rhubarb and the aristolochia and the hyssop and the zerumbet and the vitriol and the zinc and the two arsenics ٩ and the sea-foam on the ground that it is sea-foam in its entirety. And likewise the spikenard. As for the hamama it is by dropping the final alif, so know that, if God wills. As for the henna it is correct, and likewise the lycium and the thyme and the harmel and the mandrake and the caltrop ١٢ and the tamarisk and the colocynth and the duckweed and the clay and what runs this course. As for the gums it is by their being added to the names to which they are gums, like gum of rue and gum of almond and the cardoon and what runs their course, so know that. ١٥ And likewise the juices and the ʿanfas are from the sound and the frankincense likewise and the kafitus.

p. 150 (leaf n155)

and the talisfar and the sikba and the kibajk and the kildaru. As for the yuwaʿ, they are kinds each one of which is related to its genus so that one arrives at the reality of its tabiʿa

٣if God wills. And al-sakandas is from the salim and al-khussa likewise and al-luf likewise and al-lakk
likewise, and likewise al-murru and al-mastaki and al-sanawbar and al-maqil and al-murr and al-sabr and al-miyuzanj. al-marqashitha by dropping the first alif from the alifs, and al-maghnesiya is salim, and al-mamiyaran

٦by dropping the last alif and al-darasanj is salim, and al-murtak if you wish.
And likewise al-mazaryun and al-mishmish and al-nabaq and al-marara and al-mushkitramshir and al-nushadir and al-milh is salim. And al-nakhuwah by dropping the last alif, I mean from al-nakhuwah.

٩And al-natrun is from the salim and al-nur likewise and dropping the maʾ from [al-najah] al-nakhuwah
and from al-nur as we have already mentioned in al-ushna. As for Balinas, he claimed that the mim from the two mims when they come together in the name of a medicament like al-hamama [621] and al-hahim and the two haʾs

١٢like mahi in zuhra, a man drops whichever of the two he wishes, if he wishes the first or if
he wishes the second. And that which I choose in ma hiya <fi> zuhra is the dropping of the last maʾ which is for the feminine first, then the dropping of the first maʾ from every thing in

p. 151 (leaf n156)

the master. Likewise with yaʾ, mim and waw and every two letters that combine in a word of the ʿashraʾi which are the additions, and likewise with the two nuns and what resembles that. And al-sabl from al-salam, and likewise al-saʿd and al-sandarus; and Balinas claimed the dropping of the first sin in this alone, and the original is what we have said first, so it is necessary to act according to it. Consider—may God preserve you—for whom you impart this knowledge, since the philosophers have mentioned in their saying: Do not give it to your son if he is ignorant. Indeed—by the truth of my master, the blessings of God be upon him—I have disclosed, made clear and explained the path, and act according to it and follow what we have said regarding what you desire. And if a Stone or a remedy from plant or animal falls to you and you do not know it, ask about its name by which it is scarcely known except thereby, then act with it according to what we have said. As for knowledge of why we dropped in some cases the first letter and in others the last letter, indeed—by God the Mighty—I have explained to you in the Book of the Result how it is known at the outset whether the thing is hot or cold or moist or dry, and we have already made that clear in the Book of the Purity regarding those four external names. Whoever reaches them knows from which direction we dropped once an initial alif and once a final alif, and he will be like us so that nothing of the knowledge of the Balance escapes him, and peace.

p. 152 (leaf n157)

on the model of the qali which is a plant except that the two of them now follow the path of the Stones, so know that; and the two of them are sound, needing neither addition nor subtraction, and this is clear and evident. ٣ As for al-falanja and al-filfamuya, by dropping the water which is for the feminine, and it is said by dropping the first faʾ from al-filfamuya. And al-farasiyun and al-faribun are sound without cause, so recognize the two of them, and likewise al-sadaf. And al-fawaniya by dropping the two final alifs from this medicament, I mean al-fawaniya. ٦ And al-fuwwa from al-salam. As for their saying al-qardamana, its origin is qardaman and it is correct. As for what is attributed to the reeds such as reed of dharrira and reed of sugar and what proceeds in their manner, by adding the other name to them, and likewise al-qanturiyun. ٩ And al-qurt and al-rasakhanatj are sound, and al-zanjafar and al-finaj and al-sariqun which is al-isrinj, and likewise al-zirnikh. As for the ashes, by adding to them that of which it is the ash, like ash of such-and-such reed and ash of such-and-such medicament; and this, there is added to it what is added in two ways—I mean the ash—among them what a single medicament is added to it and among them what two names are added to it, the example of that being our saying ash of the ash-shinan ١٢ and almond and walnut and what resembles that. And like our saying ash of juzbawa and ash of reed of sugar and ash of leaf of the plane tree and other than this in the one and the two; and build upon it the rest of what remains for you of the medicaments in the three kinds—set down what you will and what you intend for it, by the permission of God Most High and His will. ١٥ [And] upon the fact that how little is that which is needed for it

p. 153 (leaf n158)

Of the medicines, because we have already mentioned it or most of it in the sum of these our books — I mean the thirty-two which we are in the course of [discussing]. And we ask God for good aid in what we have intended, and our desire from you in that — may God grant you success — [with] heaven and mercy; may God answer you concerning us and provide for you, and answer us concerning you, for He is generous, bountiful. And cystus and colocynth and stock and indigo and tutty and castor-oil plant and alum and hellebore and mustard, all of them are of the sound [kind] not spurious, for it needs addition in our saying black or white, and that should be added to it so that it may be completed, if God wills. As for the fats, [they are] like what we said concerning the walnut, and likewise the twigs, and likewise the seeds and the fruits and the leaves, for it is necessary that there be added to it either one or two, like our saying plantain; and if nothing were added to plantain it would be like ox-tongue, yet between them is a great distant difference. And likewise if cotton were not said it would be like seed of mallow, and likewise if mallow were not said it would be exactly like cotton; so when these things are distinguished the correct [reading] is required. And if apple leaf were not said it would be like our saying mulberry leaf and like our saying leaf of apricot and peach and plum, and likewise the saying concerning myrrh is the same, and likewise the saying concerning the twigs is like our saying twigs of balsam, and it proceeds in the manner of the gum. And likewise the saying concerning the milks, and likewise the saying concerning what is under its kind [as] species.

p. 154 (leaf n159)

large it was or small, then it is necessary that you know that. As for fats, either they are attributed to their locations or to their individual [sources] like kidney fat and thigh fat and like head fat and eye fat or what runs in that course; then it is necessary that one measure by it and operate by it, if God wills. Were it not that the book would become long and feeble we would have established in it, as we established in the Book of Plants and the Book of Stones and the Book of Animals, an extension of what is in them of all their kinds; but we inclined to lightening and we have already taught you the way of the measure in it. So operate by it and follow what we have said in everything in the world of animal, plant and stone [when] preparing what you desire from that. Then add if it is deficient and diminish from it if it is excessive; and this is clearer than that I should explain it to you. That is because the form in everything is seventeen; and if you find five in an animal or plant or stone, twelve remain for you. Then it is not without [the case] that the medicine in it is one Nature or two Natures or three or four and nothing else. And if there is in it one Nature you distribute the twelve over the three remaining; and if it is of two Natures you distribute the twelve over two Natures; and if it is upon three you make the twelve from one Nature, then one extracts from the twelve what corresponds to that part which is in...

p. 155 (leaf n160)

The medicine from the remaining Natures, meaning those from which the medicine has been emptied, so know that. It is clearer than that I should add to it, because it is very obvious, and we ask God for good assistance upon what we have intended for it, if God wills. ٣ And we are now following in the second part of this book the aspects of the Balance in a part of the medicines so that it may be for you an example in which to work with what remains upon you in the first four of the eight divisions that are in the Stone, and I mention my own opinion therein and the opinion of ٦ Balinas in all of them upon correction and consideration in all. And we come in the third part of this book with the aspect of the Mixture in the three genera according to the Balance and how it is possible that the irradiation be in an hour and mention of the Balance of the Elixir with the letters which ٩ the statement has already preceded concerning them in my two books al-Hasil and al-Maydan with the intention of brevity and explanation, and God is the granter of success to us in what we have intended of that. And we mention after that in the fourth part what remains upon us of the four Stones which we had already mentioned in the eight ١٢ according to the way upon which we built our discourse in the second part of this book, and mentioning during that what is needed of it from the superfluities that follow just as I do not cease doing in the rest of my books. So look — may God preserve you — into your affair and what I had advised you of study and research so that you reach what you want from my books of their benefit, and continuous looking will bring out for you what you want from them, if God wills. ١٨ And since we have come to this measure in these four parts, so may my master be granted success ١٨

p. 156 (leaf n161)

What remains for us in the science of the Stones, Plants and Animals is nothing at all, that is, in their Balances and the composition of the Stones in particular. As for the composition of the Plants and Animals, there is no mention of it in ٣ these parts beyond knowledge of the Balance therein, and it has other books in which it is mentioned and fully treated just as the science of the Stone has been fully treated in these books. But if you wish to know the compounding of all things, their little and their much, their small and their great, then say: This necessarily requires the Book of Definitions in particular. So learn ٦ it and study it with thorough study; rather, it is the best Balance + ever to be left + and it will remain in your memory. So work by it and build your affair upon what I have taught you in these Operations and Regimens in all the Balances among the three Genera. And God is the one who grants us success ٩ and you, by His mercy; truly He is Generous, Noble. We had already taught you in the Balances the working of the Balance of the fusible Stones, and it ١٢ — above, O my master — comprises the whole science of the Balances if you reflect upon it and prolong your consideration, and by it you will reach what you desire, if God wills. I had already said to you that whenever you read something from my books the matter becomes clearer to you more than what ١٥ preceded, and you will know, upon mastering these four, how your power in the Work will be; so persevere in collecting them all — that is, all my books — and God is the guardian that

p. 157 (leaf n162)

It connects you to it by His will, for He is Generous Bountiful. This if you are worthy of it; but if you are not worthy of it then no. And God does not do [?] of that anything by His power, if God Exalted wills. And my master, may God’s blessings be upon him ٣ and His mercy [?] and I have uncovered and clarified and fully supplied to you all that you need if you understand; I hope that God provides you, for He is Generous Bountiful. So let it be ٦ this is the end of the first part, and praise to God abundantly.

p. 158 (leaf n163)

In the name of God the Merciful, the Compassionate. Praise be to God who chose Muhammad as prophet, 3 and took for him ʿAli as vicegerent, and may God bless His chosen one from among His creation and his family and grant peace. Now, several books on the science of the Balances have already preceded this book of ours in each one of which we have adequately treated a suitable portion of the science of the Balance. And since Balinas 6 has opposed us in certain branches and principles, it was not permissible that we should not mention > what he opposed us in. And < that in which he opposed is the weights by means of the assay weights, and we have already mentioned them in the first part of this part. And we had already promised in more than one book that we would mention the Stones 9 and the forms of the Natures belonging to them together with the Balance so that what the lover seeks of that may not remain hidden from him, for it belongs to the secondary knowledges, while it is for you at this time among the primary sciences. Verily the letters upon which the whole course of discourse revolves we have already fully treated for you 12 together with their places in the excess and deficient number from the ranks down to the fifths, and verily we have also mentioned for you the weight of each letter according to what we have mentioned of our opinion and the opinion of

JSON: /api/sources/jabirian-corpus/book-of-stones-according-to-balinas-apollonius-part-1/complete.json